With reference to Indian history, who among the following is a future Buddha, yet to come to save the world ?

Describes the Mahayana development where the idea of a 'saviour' and the concept of Bodhisattva (compassionate beings who delay nibbana to help others) emerged.

A student could use this rule to ask whether Avalokiteshvara, identified as a Bodhisattva, was ever described in texts as a future Buddha or messianic saviour within Mahayana literature.

Explicitly names Avalokitesvara as a 'popular Bodhisattva' depicted in painting and sculpture, linking the figure to the Bodhisattva role noted above.

One could combine this with knowledge of Mahayana Bodhisattva roles to investigate textual or inscriptional sources that describe Avalokiteshvara's eschatological or future-Buddha attributes.

Notes Bodhisattva figures are prominent in chaityas and viharas and appear alongside Jataka/Buddha scenes, showing Bodhisattvas were important subjects of religious representation.

A student might examine the iconography and captions of such Bodhisattva images (e.g., at Ajanta) and related inscriptions to see if Avalokiteshvara is described with future-Buddha motifs.

Records a historical figure (Harsha) subscribing to Mahayana Buddhism and organising large assemblies, indicating Mahayana doctrines (including Bodhisattva/saviour ideas) were influential in India.

One could check records or texts from Mahayana circles patronised in such contexts for references to Avalokiteshvara as a future saviour or Buddha.

Describes the emergence in Mahayana Buddhism of a 'saviour' idea and the concept of Bodhisattvas who postpone nirvana to help others.

A student could use this rule to investigate whether Lokesvara/Avalokiteśvara is treated as a Bodhisattva with messianic or future-Buddha attributes in Mahayana texts and inscriptions.

Notes Harsha's adherence to Mahayana and royal patronage of Buddhist assemblies, indicating Mahayana doctrines had institutional support in India.

Knowing Mahayana was present and supported, a student could look for Indian Mahayana sources or patronage records that mention Lokesvara/Avalokiteśvara and any eschatological/future-Buddha role.

States Buddhist ideas from India spread to China, Korea and Japan — regions where Avalokiteśvara/Lokesvara developed varied identities, some with salvific roles.

Using a map of this spread, a student could compare Indian Mahayana texts with East Asian traditions to see whether an Indian origin for a 'future saviour' depiction of Lokesvara is plausible.

Notes that Harsha 'subscribed to the Mahayana school of thought' — indicates Mahayana traditions were present in Indian history.

A student could recall that Mahayana literature and art include bodhisattvas and specific figures (e.g., Padmapani) and check Mahayana texts/art for whether Padmapani is called a future Buddha.

Explains that art historians use hagiographies to understand Buddhist sculpture and that early sculptors often used symbolic, non-literal representation.

One could look at sculptural types and hagiographic descriptions to see if Padmapani appears as a symbolic figure described as a future savior.

Describes the spread of the Buddha’s message across Asia (Central Asia, China, Korea, Japan, SE Asia).

A student could combine this with knowledge of regional Mahayana iconography to trace where Padmapani imagery appears and whether any traditions label him a future Buddha.

Notes that locations and memorials (e.g., stupas, pillars) were established later to mark Buddhist sites, showing evolving commemorative practices.

This suggests checking later commemorative or sectarian texts/art (post-Buddha periods) for new figures or reinterpretations such as naming Padmapani a future savior.